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and changed also, that is a double Wrong that God is in one Mind; for all these and Dishonour to his Majefty. Hath He many ways and Judgments He is in one not faid, I am God, and change's not : He Mind, to gather the Saints, to build up in one Mind, who can turn bim? How the Church, the Body of Christ. This is comes it chen that ye doubt of his Love as His End, all other' Bulinelfes is in the by, oft as ye change? When ye are in a and sublervient to this; therefore he will good Temper, ye "think He loves you ; change it as He pleafes, bur His great Pure when it is not so; ye cannor' believe but pose of Good to His People alt the World He is angry and hates you ; is not this to cannor hinder. Let us then effablith our speak quite contrary to the Word, that he Souls in this consideration; all is clear a is a God that changes, that He is not in bove, albeit cloudy below; all is calm in one Mind, but now in one, and then in Heaven, albeit tempestuous here upon another, as oft as the unconstant Wind of Earth: There is no Confufion, no Dit a Soul's self-pleating Humour turns about. order in His Mind; though we think the Here is your Rest and Confidence; if World out of course, and that all Things you will be established, noi within your reel about with Confusion, He hath one selves, not upon Marks and Signs within Mind in it, and who can turn Him? you, which ebb and flow as the Sea, and And that Mind is Good to them that truft change as the Moon, but upon IIis un- in Hin; And therefore, who can turn changeable Nature and -faithful Promnifes. away our Good ? " Let Men confuit and This we desire to hold out to you all, as imagine what they please, let them pass one Ground for a!!; you would'every one Votes and Decrees what to do with His have some particudar Ground in your own People yet it is all co no Purpofe, for there Disposition, and Condition, and think it is a Counset above,' an older Counsel. general Dorine only which fayeth it not which must Aand and take place in all home so ; but believe it, I know no Ground Generations. If Mens Conclużions be not of real Soul-eftablithient, but general according to the Counsel of His Will, they Truths, and Principles common to you are but imaginary Dreams, like the Page all; and our Business is not to lay any o- cies of a distracted Person, who imagine ther Foundatioit, or moe Foundations, ac. ing himfelf a King, lits down on the cording to your different Conditions, but Throne, and gives out Decrees and Orto lay this one Foundation, Christ, and dinances. May not He who fits in HeaGod unchangeable, and to exhort every ven laugh at the Foolishness and Mack one of you to make that general Founda- ness of Men, who act in all Things as if rion your own in partticular, by leaning to they had no Dependance on Him, and it, and building upon it, and claiming to go about their Business, as if it were not it; alrother are sandy and ruinous. contrived already ; it is a ridiculous Thing

Let us now in this fad Timie press Confor Men'to order their Business, and fer Folation from this. The Lord's Hand te their own Conclusions, without once is in all this; it's immediate every minding One above them, who hath not Dispensation, and it's only Carnal-min- only a negative, but an affirmative Vote dedness that cannot see him ftretching out in all Things : It's true, that God in his his Hand to every Man with his own Por deep Wisdom bach kepr up His particular worn of Affliction : Know this one Thing, Purporos facret, char Men may walk ac

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cording to an appointed Rule, and ule Men go without their Bounds, either ia all Means for compassing their intended Fear of Danger, or Joy conceived in Ends, and therefore it is well faid, Pru. Successes. Ridetque fi mortalis Wtra dens futuri temporis exinum, caliginofa fas trepidet, &c. Excess of Fear, Expocte premit Deus; but yet withall we cess of Hope, Excess of Joy in these out thould mind that of James, If the Lord ward Things, is, as it were, ridiculous Will, and go about all Things, even the to Him, who hath all these Things apmolt probable, with Submisfion to his pointed with Him. To him be Praire Will and Pleasure. And therefore, when and Glory,

Eph. i. 11. M wbom also we bave obtained an mberitange being pre

destinated, &c. Rom. ix. 22, 23. Wbat if God, willing to shew His Wrath, audto make

His Power known, &c.

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ed the Lord, after all Things were Midft of the Creation, that all the Creza framed and dispofed, to make one Creature cures might direct or bring in their Praises: 10 rule over all, and to him He gave the unto him, co be offered up in his and mor" excellent · Nature, and Privileges their Name to the Lord their Maker by. beyond the rest; so that it mao appear him, as the common Mouth of the World, that He had made all Things for Man, and the Lord hath chosen this Creature 24 and Man immediately for His own Glory: bove all the Creatures, for the more soAs Man was the chief of the Works of lemn and glorious: Declaration of Him. bis Hands, so we may, according to the self in his fpecial Properties; therefore Scriprures, conceive that he was chiefly we thould gather our Thoughts in this, minded in the Counsels of his Heart. Business, to hear from the Lord, what And that, as in the Execuion of his Pur- his Thoughts are towards us ; for, cerpose in creating the World, Man had the tainly, the right Understaning of his ePreheminence assigned unto him, and all verlasting Counsel; touching she eternal leemed fubordinate unto him; so, in the State of Man, is of fingular Virtue to con Lord's Purposes concerning the World, form us to the Praise of his Name, and his purpose about Man has the Prehemi- eftablim us in Faith and Considence. Pred rence.' He, indeed, has resolved to de destinationis a Mystery indeed, into which clare the Glory of his Name in this World; we mould: not: curiously and boldly enTherefore the Heavens and Firmament quire beyond what is revealed; for then a are made Preachers of that Glory, Pfal.. Soul must needs lose it self in that Depth xix. 1; 2; &c. But in a special Man of Wifdom, and perish in the Search of Un. der, his Majesty's glorious. Name is ma- searchableness; And thus the Word speaks zifefted in Man, and about Man; be haib in Scripture of this Subject intimating to

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us, that it is rather to be admired than concerning infinite Objects. The Lord hath ceived; and that there ought to be fome from ever iafting conceived one Purpose of Ignorance of these Secrets, which, con manifefting His own Glory in fuch several joyned with Faith and Reverence, is more Ways: And this is the Head-spring of all learned than any curious Knowledge : thar befalls Creatures, Men and Angels. But Bui wichal we must open our Eyes upon because in the Execution of this purpose, So much Light as God reveals of these there is a certain Order, and Succellion, Secrets, knowing, that the Light of the and Variety, therefore Men do ordinarily Word is a laving refreshing Light, not fancy such or fých a' Frame and Order confounding, as is his inaccessible Light in the Lord's Mind and Purpose. And as of secret Glory. As far as it pleases his the Astronomers do cut and carve in their Majesty to open bis Moruh, let us not Imagination, Cycles, Orbs, and Epicycles close our Ears, but open them also to bis in the Heavens, because of the various and Instruction, knowing, that as he will with different Appearances and Motions of hold no necessary Thing for our Salvation, Stars in them, whereas it may be, really, So he will reveal nothing but what is pro- there is but one Celeftial Body, in which

ficable. This is tbe best Bond of Sobries all these yarioiis Lights and Motions do ty and humble Wisdom, to learn what he appear: So do Men fancy unto themselves teacherh us, but when he makes an End an Order in the Lord's Decree, according of teaching, to delire no more Learning : to the Planomena, or Appearances of His It's Humility to seek no more, and it is works in the World; whereas it is one frue Wisdom to be content with no less. Purpose and Decree, which in its infinite

There is much Weaknefs in our con. Compass. comprehends all these Varieties ceiving of Divine Things; we shape and and Orders together : This much we may form them in our Minds according to a indeed lawfully conceive of His Decree, Mould of our own Experience, or Inven that there is an exact Correspondence and tion, and cannot conceive of them as they Suitableness between His Majefty's Pur. are in themselves : If we should fpeak pose and Execution, and that he is a vise properly, there are not Counsels and Pur: Lord, wonderful in Counsel, and ex. poses in God, but one entire Counsel and cellent in working, having some great Resolution concerning al! Things which Plot and Design before his Eyes, which he are in Time, by which he hath difpofed intends to effect, and which is, as it were, all in their feveral Times, Seasons, Con the great Light and Sun of this Firmaditions, and Orders; but because we have ment, unto which, by that -Same. wonder. mạny Thoughts, about many Things, fo ful Counsel, all other things are subor.' we cannot well conceive of God, but in dinate ; and fo in the working it shall ap. Likeness to our felves; And therefore the pear, exactlý, -as his Counfel did delino Scripture, condescending to our Weakness, ate and contrive it. speaks to. How many are thy precious

There is no Man fo empty or Smallow, i boughts towards me, faith David; box he hath fome great Design and Pura and yet indeed, there is but one Thought pose which he chiefly aims at : Dhall we of him, and us, and all, which one Thought Aor then conceive, that the Lord, who in ts of fo much Virtue, that it is equivalent structs every Man to this Discretion, and to m infinite Number of Thoughts, com teaches hing for rii, 26. is baimself

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wife in his Counsel, and hath fome grand eternal Glory, from whence all did Project before him in all this Fabrick of spring. the World, and the upholding of it since The righe establishing of this will help I was in de? Certainly he hath; and if us to conceive a right of his Counset of you ask what it is the wife Man wille Predestination: It is a common Cavil of teach you in general, He made all Things carnal Reason; how can the Lord céjea for. Himself, even the wicked for ibe to many Persons, and fore ordain them to ruil Day, Prov. xvi. 4. Here then is Destruction? É seems most contrary to his great Design and Purpose, to glorify his Goodness and Wildom, to have such Himself, to manifeft his own Name. to an End of eternal Predestination before Men and Angels. Now, his Name Him, in the creating of fo many Thou. comprehends Wisdom, Goodness, Power, lands, to make Men for nothing but to Mercy, and Justice ; the first three damn them ; Here cunal Reason, which He declares in all the works of his is Enmity to God, triumphs ; But consider, Hands, all are well done, and wisely done, I say, that this is not the Lord's End and the Excellency of the Work thews the won chief Delign to destroy Men ; even as it

derful Counselour, and the wise Contri- is not his Majesty's firit Look, or furtheft ! ver ; the Goodness of any Creature in its Reach, to give unto others eternal Life; so

Kind, declares the inexhausted Spring of it is not His prime Intent to fink them a Self-being from whom it proceeds, and into eternal Death, as if that were the bringing all these out of nothing, and his pleasure and Delight; no indeed, neiupholding them is a glorious Declaration ther is the Creature's Happiness, nor its of his Power : But yet, in all the Works Mifery that which first moves Him, or is. of his Hands, there is nothing found to mort desired of Him, but Himfelf only, manifeft His glorious Mercy, and Justice, and He cannot move out of himself to any upon which are the Flower and Garland Bufinels, but he must return it upto Him. of this Attribures, and unto which Wifdom self; therefore the wife Preacher expresies. and Power feems to be fubfervient; it well, He made all for Himself, ezen. Therefore his Majefty, in that one entire the wicked. for tbe Day of Evil; It was Purpose of his owa Glory, refulves to not His great End of creating wicked Men manifeft his Wrath, and his Merty, upon to damn them, or creating righteous Men Men and Angels, Subje&ts capable of it; to save them, but both are for a further which two Attributes are as the Poles a- and higher End, for Himself and His bout which all the Wheels of Election own Glory. and Reprobation turns, as you see in the All seem to agree abour this, That the Place, Rom, ix., 22, 23. Let this then grear End of all the Lord's Counsel and De be eftablished as the End of all his Works, crees, is his own Glory to be manifefted. 23 it is designed in his Coupfel, and no- on Men and Angels; and that this muft thing else. It is not the Creature, nor a. be first in his Mind; not that there is for

the ay Thing in the Creature, which is firt or last with Him, but to speak after the Manin his Mind, but Himself, and therefore, ner of Men. If He had many Thoughts, of Him, and for Him are all Things; as we have, this would be His first Thought Here they have their Rise, and thither and in this one Purpose this End' is chiefly. shey returo, even to the Ocean of God's aimed at, and all other Things are by eke

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Lord's Counfel, subordinate to this as cerning all the works of His Hands; Means to compass that : But as concerning Therefore they bring in Fore-knowledge the Order of these Means, and consequently to smooth their irreligious Conceit of God, of his Majesty's Purpofe about them, Men as if the Lord, upon His Purpose of by examining his Majesty according to the creating Man, had fore-seen what should Creature's Rules, or according to Sense, befall him, and to purposed to permit it bring Him down far below His awn in. to be fo, that out of it He might erect finite Greatness. Some conceive, that fome glorious Fabrick of Mercy and Juf that was first, as it were, in His Mind tice upon the Ruins of Man; Aod ihat which is first done : Looking upon the little or nothing may be left to the absolute Execution of His Purpose in the Works of Sovereign Will of God, to which the His Power, they imagine, that as He firat Scripture afçribes all Things, they must created Man righteous, so this was His again imagine, enar upon His Purpose of firft Thought concerning Man, to create sending Christ to fave Sinners, he is yet Man for the Glory of his Goodness and undetermined about the particular End of Power, without any particular Determi- particular Men, but watches on the Tower nation as yet of His End. And I conceive, of Fore-knowledge to espie what they will this is the Thought of the Multi.ude of do, whether Men will believe in His Son People ; they think God was disappointed or not, whether they will persevere in in His Work, when they hear He created Faith or not, and according to His Obsuch a glorious Creature, that is now be servation of their Doings, so He apcome to miserable ; they cannot believe plies his own Will to carve out their Re that his Majesty had all this Sin and Mil ward or Portion of Life or Death. : These ery determined with Him when He pur. are even the Thoughts which are inbred posed to create him, but look upon the in your Breasts by Nature ; that which the Emergent of Man's Fall into Sin and Mif- learned call Arminianism, is nothing elfe ery as a Surprisal of his Majesty ; as if He but the carnal Reason of Mens Hearts, had meant another Thing in creating him, which is Enmity to God; it is that very and so was, upon this Occasion of Man's Disputation which Paul in this Cbap.ex. Sin, driven to a new Consultation about claims against, Wbo art rbou, O Man, the helping of the Business, and make thai disputes. ing the best out of it that might be. Thus But certainly, all this. Contrivance is through Wisdom the World knows not nothing beseeming the Wisdom or Sove. God; they think God altogether like them- reignty of God, but reflects upon both ; felves, and so. Jiken Him to the Builder of upon his Wisdom, that he should have an Houfe, who set nothing before him in Thoughts of creating the most noble of his doing so, but to build it atier that Manner Creatures, and yet be in suspense about the .. for his own Ends, but then being surprized End of the Creature, and have that in Un. with the Fall and Ruin of it, takes a new certainty what Way his Glory shall indeed Advifement, and builds it up again upon be manifested by it. Is it not the first anuther furer Foundation ; But because and chief Thought of every wise Man, they cannot say, that God takes any new what He intends and aims at in his work, Advisements in Time, but muft confets, and according to the Measure and Reache that all His Counsels are everlasting con. of His Wisdom, fo he reaches further in

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